A
way (dao) that one can be directed along is not the constant Dao. A name that
can be given is not a constant name. Nameless is the beginning of Heaven and
Earth. Named is the mother of the myriad creatures.

So,
It is always by desirelessness that one sees the hidden (noumenal) aspect, and
always by being in a state of having desires that one observes the outer (phenomenal)
aspect. These two [aspects of all reality] emerge together and are differently
named. Together, they are called the dark and mysterious. The most dark and
mysterious of the dark and mysterious Is the portal of the multitudinous wonders.

2

Everyone
in the world knows the beautiful to be beautiful. Thus there is ugliness. They
all know good to be good. Thus there is evil. For being and non-being are mutually
produced. Difficult and easy are mutually complemented. Long and short are mutually
formed. High and low are mutually opposed. Music and voice mutually harmonize.
Fore and aft follow each other. For this reason, the Sage concerns himself only
with affairs that involve no active doing, and carries forth a wordless teaching.
The myriad creatures arise and he does not deny any of them. They are produced,
yet he does not seek to possess them. He acts and yet does not claim compensation
for so doing. When he brings meritorious work to completion he takes no credit
for it. For only by not taking credit for these accomplishments are the fruits
of his activities kept safe.

3

"Do
not elevate the worthies, so that the people shall not contend. Do not value
scarce commodities, so that the people shall not become robbers. Do not display
desirable things, so that minds shall not become disordered.'' For this reason,
the governance of the Sage lies in voiding the minds of the people, filling
their bellies, weakening their ambitions, and strengthening their bones. The
Sage always causes the people to have no knowledge and no desires and causes
the ones who do know not to dare to act. Because [the Sage] engages in non-activity,
there is nothing he fails to bring to order.

4

The
Dao is void, yet when it is put to use it would seem that it cannot be filled
up. Abyss-like, it seems to be the ancestor of the myriad creatures. It dulls
their sharpness, releases their tangles, harmonizes their brightness, and unites
their dust. It is deep-entering, as though existing. I do not know whose progeny
it is, but it images the state before God.

5

Heaven
and Earth are not benevolent. They take the myriad creatures to be straw dogs.
The Sage is not benevolent. He takes the common people to be straw dogs.

The
space between Heaven and Earth is like a bellows. It is void and yet does not
collapse. The more it moves the more it sends out.

An
excess of talk [aimed at fathoming the universe] is fated to become impoverished.
It is better to hold [it] inside.

6

The
valley spirit does not die. It is called the dark and mysterious female. The
portal of the dark and mysterious female is called the root of heaven and earth.
It has a kind of wispy continuity as though existing. Use it without exertion.

7

The
highest good is like water. Water is good at benefitting the myriad creatures
and does not contend. It takes its position in the places people hate, and so
it approximates to the Dao.

The
site makes a residence good. Depth makes a mind good. Benevolence makes giving
good. Trustworthiness makes words good. Being able to put things in order makes
government good. Being able to make actual accomplishments make activities good.
Timeliness makes movements good.

Now
only by not contending can there be the absence of animosity.

8
missing

9

To
grasp at things and seek to fulfill them is not as good as letting them be finished.
[The blade] that is tested and sharpened cannot be long protected. If gold and
jade fill one's halls no one can guard them successfully. Being proud because
of wealth and noble status calls down its own retribution. The Way of Heaven
is that when one's accomplishments have been made <and fame follows> one
should retire from the scene.

10

Nurture
the dark soul and embrace unity. Can you do so without fail? Focus the lifebreath,
making it as supple as possible. Can you in so doing be like an infant? In cleaning
up the dark and mysterious vision, can you be without defect? In loving the
people and ordering the kingdom, can you be without forceful activity. In the
opening and closing of the portal of heaven, can you play the female part? Although
your awareness reaches to all points, can you yet remain without the use of
knowledge?

Give
birth to them, nurture them. And yet while giving birth to them do not possess
them and while acting (i.e., nurturing) claim no credit. Though senior to them
do not rule over them. This is called the dark and mysterious virtue.

11

Thirty
spokes surround one hub. At that point of void lies the utility of the cart.
Mold clay to make pots. In the void lies the functionality of the vessel. Fashion
doors and windows in order to make a dwelling. In the void lies the functionality
of the house. So what is substantial [in each case] provides the configuration
and what is void provides the functionality.

12

The
five colors blind people's eyes. The five notes of the scale deafen people's
ears. The five flavors make people's palates go stale. Galloping about and hunting
deranges people's minds. Scarce commodities make people do injurious deeds.
For this reason the Sage acts for the belly and not for the eyes. So he gets
rid of that and takes this.

13

Favor
and disgrace [both] produce alarm. A source of great travail is one's self.
What is meant by saying "Favor and disgrace produce alarm?'' He who is favored
is someone's inferior. Receiving favor and losing it both cause alarm. That
is what is meant by saying that "Favor and disgrace produce alarm.'' What is
meant by saying "A source of great travail is one's self?'' The reason I [can]
have a great travail is that I have a self. Should I no longer have a self then
what travail could there be? So those who take their selves as more valuable
than ruling the world may be given custody of the world. Those who love themselves
more than ruling the world may be entrusted with the world.

14

What
eludes observation is called yi (level). What escapes hearing is called xi (silent).
What is impalpable is called wei (minute). These three cannot be further pursued,
so I meld them together as One. Its upper part is not bright. Its lower part
is not dark. Unending, it cannot be adequately named and so returns to the status
of nothingness. This is called the formless form, the image without a thing
to be imaged. This is called impalpable and intangible. Going out to meet it
we do not see its head. Following it we do not see its end. Grasp the Dao of
antiquity to manage what is here today. Be able to know the ancient beginnings.
[The chain from antiquity to the present] is called the Thread running through
the Dao.

15

Those
of old who were good at being knight-scholars were subtle, were possessed of
ineffable efficacy, and were in dark and mysterious confluence, so profound
that they could not be perceived. Only because they cannot be perceived do I
give them a forced description. Cautious as though crossing a [frozen] stream
in wintertime, apprehensive as though in fear of people on all four sides, deferential
like a guest. Riven like ice on the verge of melting. Wholesome like the Uncarved
Block. Accepting like a valley. Turbid as though having been muddled. Who can
be muddled in order to gradually become clear? Who can be tranquil in order
that activity will gradually stir? Those who are protected in this Dao will
not desire fullness. For only by not being full is one able to be tattered and
yet newly complete.

16

Promote
the heights of vacuity. Preserve the wholesomeness of tranquility. The myriad
creatures arise side by side and [prepared by having maintained vacuity and
tranquility] I observe their recapitulations. For these creatures in profusion
each return once more to their root. To return to the root is called tranquility,
which in turn is called submitting again to Heaven's mandate. Returning to Heaven's
mandate is called being constant. Knowing the constant is called enlightenment.
Should one not know the constant, one would wantonly commit evil deeds. By knowing
the constant one can accept. By accepting one is impartial. By being impartial
one is kingly. By being kingly one is in concord with Heaven. By being in concord
with Heaven one is on the Dao. By being on the Dao one is long-lasting, and
even though one should lose one's body one would not be endangered.

17

The
people do not know that the Highest exists. They praise and seek to get close
to those on the next level. They fear those on the next level, and despise those
on the level below that.

"When
trust is inadequate there will be untrustworthiness.''

How
remote they appear in their [valuing words =] unwillingness to speak lightly.
When their accomplishments come to fruition and events follow therefrom in their
natural course, then the common people all say: "We did it of our own accord.''

18

When
the great Dao is abandoned there then appear benevolence and righteousness.
When intelligence and knowledge come into being there then appears great artifice.
When the six kinds of kin are no longer in harmony then filial piety and parental
compassion appear. When the realm is in disorder then there come to be loyal
ministers.

19

Extirpate
sageliness, discard wisdom, and the people will be benefitted a hundredfold.
Extirpate benevolence, discard righteousness, then the people will return to
filial piety and parental compassion. Extirpate cleverness, discard profit,
then robbers and thieves will be no more. The [foregoing] three [principles]
are inadequately ornamented, and so I cause them to have [provisional maxims]
under which they are subsumed: Display the Unbleached Fabric and embrace the
Uncarved Block. Lessen selfish interests and decrease desires. [Extirpate study
and have no worries.]

20

Extirpate
study and there will no longer be worries. What difference is there between
a sound of compliance and an angry rebuff? How far is good from evil? "What
people fear one cannot fail to fear.'' How wild and far off the mark! The multitudes
are joyous as though partaking in the tai-lao sacrifice, or as though ascending
the terraces in springtime. I alone am placid like something before there is
even an inkling of it, like an infant before it has learned to smile. Dispirited,
as though having no place to which to return. The multitudes all have an excess,
and I alone seem to have a deficit. I have the mind of a stupid person, so chaotic.
The ordinary people scintillate; I alone am muddled. The ordinary people are
very prying, I alone am closed off. [They are] agitated like the sea, blown
like [they] would never stop. The multitudes of people all have their goals.
I alone am an obstinate fool and seem uncouth. I alone am different from others
and value taking sustenance from the Mother.

21

The
greatest virtue's ability to accept follows only from the Dao. The Dao takes
its guise as a creature only impalpably and intangibly. Intangible and impalpable
there are foreshadowings within it. Impalpable and intangible there are creatures
within it. Secluded and obscure, there is vitality within it. Its vitality is
exceedingly genuine. Within it there is regularity. From antiquity down to the
present its true name has never been cast aside, and so by means of that true
name the progenitor of the multitudes is to be inspected. How do I know the
guises of the progenitor of the multitudes? By this.

22

"Crumpled
then whole, twisted then straight, sunken-in then full, tattered then new, having
little then acquiring much, having much then being made deluded''---for these
reasons, the Sage embraces the One to become the standard for the world. He
does not show himself off and so is luminous. He does not justify himself and
so is illustrious. He does not boast of himself and so has merit. He does not
brag on himself and so is senior to the rest. For only by his not being contentious
does it happen that none in the world can contend with him. How could it have
been empty words when the ancients said: "Crumpled then whole?'' Verily such
a one shall return whole to his source.

23

To
be taciturn is the way of nature. For a gale cannot last the whole morning.
A torrential rain cannot last the entire day. What makes them? Heaven and Earth.
How can humans make things endure for long when not even Heaven and Earth can
do so? So in engaging in activities, those who act in accord with the Dao are
akin to the Dao, those who act in accord with Virtue are akin to Virtue, and
those who act in accord with Loss are akin to Loss. Those who act in accord
with the Dao are welcomed by the Dao. Those who act in accord with Virtue are
welcomed by Virtue. Those who act in accord with Loss are welcomed by Loss.

"When
trust is inadequate, there will be untrustworthiness.''

24

Those
who rise on tiptoe do not stand firm. Those who straddle as wide as possible
cannot move. Those who show themselves off are not luminous. Those who justify
themselves are not illustrious. Those who boast of themselves have no merit.
Those who brag on themselves do not stand senior to others. In respect of the
Dao, these [behaviors] are said to be leftovers and excrescences. Creatures
always loath them, and so those who have the Dao do not involve themselves therewith.

25

There
is a thing that was turbidly formed, born before Heaven and Earth. Solitary
and vacant, it stands alone and unchanging. It reaches everywhere without falling
into any danger. It can be the mother of the world. I know not its taboo name.
To serve as a name-for-outsiders I call it Dao, and if forced to provide a taboo
name will call it the Great. Being great means going forward. Going forward
means being far. Being far means turning back on itself. So the Dao is great,
Heaven is great, Earth is great, and the king is also great. Within the domain
there are four greats, and the the king is one of them. Humans model themselves
on Earth, Earth models itself on Heaven, Heaven models itself on the Dao, and
the Dao models itself on what is as it is in itself.

26

Heaviness
is the root of lightness. Tranquility is the ruler of agitation. For this reason,
the Sage travels all day without departing from his heavy-framed vehicle. Only
when there are encircling way stations does he reside at his ease in seclusion.

How
can a ruler of a myriad chariots treat himself with levity compared to the [things
of the] world?

If
one [abandons oneself to] levity then one loses one's roots, and if one becomes
agitated then one will lose one's autonomy.

27

Good
traveling leaves no ruts. Good speech gives rise to no reproach. Good reckoning
does not depend on counting slips. Good closures need no bars and yet cannot
be opened. Good bonds employ no rope and yet cannot be undone. For this reason
the Sage is always good at saving people and so none is abandoned. He is always
good at saving creatures and so none is abandoned. [This condition] is called
practicing brightness. So the good person is the teacher of those who are not
good, and people who are not good are the raw materials for those who are good.
Should one fail to value his teacher or fail to love his raw materials, then
although he might be knowledgeable, he would be yet greatly deluded. This is
spoken of as the cardinal mystery.

28

Know
the male, but keep to the female and be thus a valley to the world. When one
is a valley to the world, the constant virtue will not desert one and one will
return to the state of being an infant. Know the white but keep to the black
and be thus a model to the world. If one is a model to the world, then the constant
virtue will not decline and you will return to the limitless. Know glory but
keep to disgrace and so be a valley to the world. If one is a valley to the
world then constant virtue will be sufficient and you will return to the Uncarved
Block. When the Uncarved Block is cut asunder it then becomes utensils. [But]
should a Sage use such a man, that person would become a senior official. Truly
great fabrication does not involve cutting.

29

Should
one desire to take the world and control it, I see that there would be no end
[to one's involvement]. The world is a holy vessel and cannot be controlled.
Those who try to control it harm it. Those who clutch at it lose it. For some
things go before and some things follow. Some things snort and some things blow.
Some things are strong and some things are puny. Some things are nurtured and
others are destroyed. For that reason the Sage gets rid of extremes, extravagances,
and excesses.

30

Those
who use the Dao to aid the masters of men do not employ weapons to take the
world by force. That tactic is good at recoiling upon its origin: Where armies
have trodden thorns and brambles spring up. After the great armies there must
follow bad years. In the case of the good use of armies, they are employed only
until results are obtained and nobody dares use them to grab power. When results
are obtained they dare not brag. When results are obtained they dare not boast.
When results are obtained they dare not be arrogant. When results are obtained
it is solely because there was no other way out. When results are obtained they
do not try to dominate. When creatures come to their prime they begin to age.
That is spoken of as the Dao (course) of retrograde action. What is on the retrograde
Dao is soon finished.

31

Excellent
weapons are inauspicious instruments. Creatures always abhor them. So those
who have the Dao do not become involved with them. When the ruler resides at
peace he values the left, and when he takes up arms he values the right. Arms
are inauspicious instruments, not the instruments fit for a noble man. Only
when there is no alternative does he resort to them. [And then] placidity and
blandness are the best. He does not regard victory as glorious. Those who glorify
victory exult in killing people. Now those who exult in killing people cannot
achieve their aspirations in this world. For auspicious affairs one elevates
the left. For inauspicious affairs one elevates the right. The lieutenant generals
take their stations on the left. The full generals reside on the right. [Because
the right is the side of mourning, the above discussion] means one ought to
treat [military] affairs with the rites of mourning. Because of the large numbers
of people who are killed, they are to be wept for with sorrow. Victory in war
should be treated with the rites of mourning.

32

The
Dao is always nameless. Although the Uncarved Block is insignificant, nothing
in the world can subordinate it. If the lords and kings can hold fast to it,
then the myriad creatures will come to be their vassals of their own accord.

Heaven
and Earth will couple in order to let the sweet dew fall. Although no people
shall so command, the [distribution of sweet dew] will be equitable of its own
accord.

Only
after fabrication occurs are there names, and once there are names people ought
to know where to stop, for by knowing where to stop they can escape danger.

For
example, the Dao in relation to the world is like the way the streams and valleys
supply [water to] the rivers and oceans.

33

Those
who know other people are knowledgeable.
Those who know themselves are enlightened.

Those
who overcome other people are forceful.
Those who overcome themselves are strong.

Those
who know when they have enough are rich.
Those who act strongly have aspirations.

Those
who do not lose their positions are long enduring.
Those who die and yet do not perish have life everlasting.

34

The
great Dao reaches everywhere without regard to direction. The myriad creatures
depend on it to reproduce themselves and be born, and none are denied. When
accomplishments are made [the Dao] does not claim them. It feeds and clothes
the myriad creatures and does not act as their master. Constantly without desire
[in regard of the myriad creatures] it can be called insignificant. The myriad
creatures take refuge therein and yet it does not act as their master, so it
can be called great. Because it never takes itself to be great it can therefore
accomplish its own greatness.

35

Grasp
the great Image and [all in] the world will approach. They approach and are
not injured, thus great is their peace and tranquility. When there is music
and food, the passing travellers will stop in. [But] the Dao when expressed
in words is found bland and flavorless, when looked at provides nothing to see,
when listened to provides nothing to hear. [Yet] when put into use, there is
no way to exhaust it.

36

If
one would contract something, then one must first resolutely spread it out.
If one would weaken something, then one must first resolutely strengthen it.
If one would have a thing be discarded one must first resolutely cause it to
flourish. If one would seize something one must first resolutely give it away.
This [approach] is called subtle discernment. The pliant and weak overcome the
rigid and strong. [So] fish cannot leave the depths and the sharp instruments
of the state cannot be shown [to threaten] the people.

37

The
Dao never employs forceful action yet there is nothing it fails to do. If the
lords and rulers can hold to it, then the myriad creatures will transform themselves
of their own accord. Should desire rise up [even] after they have transformed,
I will tranquilize it with the nameless Uncarved Block. [By reason of] the nameless
Uncarved Block, the [myriad creatures] too will in future become desireless.
Their having been stilled by desirelessness, the world will become settled of
its own accord.

38

The
highest virtue is not virtuous and for that reason has [true] virtue. The lesser
virtue does not lose virtue and for that reason does not have [true] virtue.
The highest virtue does not engage in [forceful] activity and so uses nothing
to do things. <The lesser virtue does things and uses something to do so.>
The highest benevolence does things and does so by means of nothing. The highest
righteousness does things and does so by means of something. The highest propriety
does things and if nothing responds to what it does then it thrusts out its
forearms and forces them. So after the Dao is lost there is virtue. After virtue
is lost, there is benevolence. After benevolence is lost, there is righteousness.
After righteousness is lost, there is propriety. Now propriety is the husk of
faithfulness and trust and the beginning of disorder. The initial discernments
are the detritus of the Dao and the beginnings of ignorance. For this reason
the great man abides in the substantial parts and does not tarry in the husk.
He abides in the solid parts and does not tarry in the detritus. So he rejects
that and accepts this.

39

Of
those in ancient times who attained unity: Heaven attained unity in order to
be pure. Earth attained unity in order to be stable. Spirits attained unity
in order to be responsive. The valleys attained unity in order to be full. The
myriad creatures attained unity in order to reproduce. The lords and kings attained
unity in order to become the correct ones in the world. [It is unity that] brings
them to this height. If Heaven did not have what it takes to be pure, it would
probably become rent. If Earth did not have the means to be stable, it would
probably quake. If the spirits did not have the means to be responsive, they
would probably dissipate. If the valleys did not have the means to be filled,
they would probably become exhausted. If the myriad creatures did not have the
means to reproduce, they would probably become extinct. If the lords and kings
did not have the means to be noble and exalted, they would probably fall. So
the noble takes the ignoble as its base, and the high takes the low as its foundation.
For this reason the lords and kings speak of themselves as the orphaned, the
bereaved, and the unworthy. Is this not taking the ignoble as one's base? Is
this not so? So the highest degree of good repute is to have no good repute.
Be not glistening like jade [but] stony like rock.

40

Recirculation
is [characteristic of] the motion of the Dao. Weakness is [characteristic of
] the functioning of the Dao. The myriad creatures of the world are produced
out of things that exist. Existence is produced from non-existence.

41

When
the superior knight-scholar hears of the Dao, he diligently puts it into practice.
When the average knight-scholar hears of the Dao, it is half as though he preserves
[the concept of] it in his mind and half as though it is lost. When the inferior
knight-scholar hears of the Dao, he laughs uproariously at the notion. If such
a one did not laugh at it, it would be something too inadequate to be the Dao.
So an established saying states that the brightness of the Dao seems like darkness,
the advance of the Dao seems like retreat, the level Dao seems rough, the superior
virtue seems like a gully, the whitest white seems sullied, ample virtue seems
inadequate, firmly established virtue seems stealthy, pristine virtue seems
polluted, the greatest square has no corners, the greatest vessels are completed
late, the greatest sound is inaudible, the greatest image has no form. The Dao
hides itself in namelessness. Now only the Dao is good at bestowing [things
upon the creatures of the world] and bringing [them] to completion.

42

The
Dao produced the One. The One produced the Two. The Two produced the Three.
And the Three produced the myriad creatures. The myriad creatures bear Yin on
their backs and embrace Yang. They blend lifebreaths in order to create a harmony.
People abominate nothing more than to be orphaned, bereaved, and unworthy, yet
the lords and kings take these [terms] as their appellations. So creatures may
be worn away and thereby augmented, or they may be augmented and thereby worn
away.

What
other people teach I also teach: "Ruffians will come to no good end.'' I take
this as my precept.

43

The
most pliant things in the world ride roughshod over the hardest. Non-being enters
even where there is no fissure. For this reason I know the benefit of non-action.
Few in the world can attain to [comprehension of] the wordless teaching or to
the benefits of non-activity.

44

Which
is dearer to you, your [good] name or your life? Which [counts] more with you,
your person or your material goods? Which is the more injurious, gain or loss?
For these reasons, extreme love must involve great costs and great accumulations
must involve heavy losses. Knowing when you have enough [means] no ignominy,
and knowing when to stop [means] no danger, so one can long endure.

45

The
greatest accomplishment seems to have imperfections, yet there is no impairment
in its function. The greatest fullness is like vacuity, yet in use it is never
exhausted. The greatest straightness is like crookedness. The greatest knack
is like clumsiness. The greatest eloquence is like stumbling speech. Agitation
overcomes the cold, tranquility overcomes the heat. The pure and tranquil are
the correct ones in the world.

46

When
the Dao prevails in the world, fleet-footed horses are turned back [to the fields]
in order to fertilize them. When the Dao does not prevail in the world, war
horses are foaled in the outskirts of the cities. {There is no greater transgression
than condoning desire.) There is no greater disaster than failing to know when
you have enough. There is no greater retribution than acquisitiveness. So the
adequacy of knowing when you have enough is [itself] a constant adequacy.

47

Know
the whole world without going outdoors. Perceive the Dao of Heaven without peeking
out the window. The further one goes the less one knows. For this reason the
Sage knows without going anywhere, perceives clearly without looking, and makes
accomplishments without doing anything.

48

One
who engages in study is daily increased. One who engages in the Dao is daily
diminished. Diminish and once again diminish until there is no activity. When
there is no activity there is nothing that will not be done. One always takes
the world by means of not meddling. When one meddles then one is inadequate
to take the world.

49

The
Sage has no constant mind. He takes the minds of the common people to be his
own.

Those
who are good I treat as good. Those who are not good I also treat as good. Thereby
I gain goodness. The trustworthy I trust. The untrustworthy I also trust. Thereby
I gain trust.

The
Sage is closed off in respect to the world. For the sake of the world the Sage
muddles his mind. The common people all strain their eyes and ears. [Yet] the
Sage treats them all as little children.

50

Emerging
is being born; entering is dying. Three out of ten are disciples of life. Three
out of ten are disciples of death. Three out of ten move in the course of their
lives toward the realm of death. For what reason? Because they would augment
the richness of life. Now I have heard that those who are good at aiding life
when travelling on land do not encounter rhinoceroses and tigers. When they
enter armed conflict they need not bear arms or armour. There is nowhere for
the rhinoceros to gore with its horn. The tiger finds no place to sink its claws.
Weapons find no place to lodge their blades. Why? Because there is no death-place
in him.

51

The
Dao produces them. Virtue nurtures them. Creatures give them form. Power configurations
bring them to completion. For that reason none of the myriad creatures fails
to respect the Dao and to revere virtue. No one orders this respect for the
Dao and reverence of virtue, for it always occurs of its own accord. So the
Dao produces them <and virtue> cultivates them, fosters them, nurtures
them, gives them refuge, gives them peace, rears them, and shelters them. It
produces them without seeking to possess them and acts without exacting gratitude.
It is senior to them yet does not rule over them. It is called the dark and
mysterious virtue.

52

The
world has a beginning that acts as its mother. Once one attains to the mother,
one can know the child. Having known the child, return to holding to the mother.
Then one will be in no danger though one should lose one's body. Plug your orifices,
close your gates, and you will be toil-free to the end of your life. If you
open your orifices in order to aid in your endeavors then you will never be
rescued to the end of your days. To see the minute is called discernment. To
hold to the pliant is called strength. To use your inner light to return once
more to discernment and thus avoid abandoning yourself to danger is to depend
on the Constant.

53

Should
I have the least bit of knowledge, fear only that I might use it as I set out
upon the great Dao. The great Dao is very smooth, yet people prefer the shortcuts.
If the court is immaculate, the fields will grow wild and the granneries will
become very empty. To wear embroidered robes and strap on sharp swords, to satiate
oneself with food and drink, and to have an excess of wealth and possessions
[at such a time] is called banditry and excess. Oh! How such activities go against
the Dao.

54

What
is well built cannot be pulled up. What is well clasped cannot slip free. By
these means one's sons and grandsons will offer sacrifice unendingly. If it
is cultivated in one's person, then virtue will be genuine. If it is cultivated
in one's family, then virtue will be ample. If it is cultivated in one's local
community, then virtue will be enduring. If it is cultivated in one's kingdom,
then virtue will be plentiful. If it is cultivated in the world, then virtue
will be universal. So observe each person in terms of that person himself, observe
each family in terms of that family itself, observe each community in terms
of that community itself. Observe each kingdom in terms of that kingdom itself.
Observe the world in terms of the world itself. How do I know the way the world
is? By this.

55

One
possessing the fullness of virtue may be compared to a newborn baby. Hornets,
scorpions, vipers, and snakes cannot sting [the newborn baby]. The fierce beasts
do not pounce upon it. The raptors do not sink their talons into it. The baby's
bones are pliant, his muscles weak, yet his grip is firm. He has never known
the coupling of male and female, yet has a full erection. That is the height
of vitality. He cries the entire day yet does not become hoarse. That is the
perfection of harmony. To know harmony is said to be constant. To know constancy
is said to be enlightenment. To augment life is said to be inauspicious. For
the heart and mind to exert compulsion on the lifebreath is said to be forcing
things. When creatures come to their prime they begin to age. That is spoken
of as the dao (course) of retrograde action. What is on the retrograde dao is
soon finished.

56

Those
who know do not talk. Those who talk do not know. [So:] Stop up your orifices.
Close your doors. Blunt your sharpness. Release your tangles. Harmonize your
lights. Make same your dust. So doing is called the dark and mysterious identity.
Therefore [those who have attained to the mysterious identity] cannot be made
to be intimate, and they cannot be alienated. They cannot be benefited, and
they cannot be injured. They cannot be ennobled, and they cannot suffer degradation.
Therefore they are noble among all those in the world.

57

Govern
the kingdom with uprightness. Use weapons of war with guile. Take the world
by means of non-doing. How do I know the way it is? By this: If there are many
prohibitions in the world, then the people will become even poorer. If the people
have many sharp weapons then the kingdom will become even more chaotic. If the
people have many tricks then abnormal things will abound. If laws and commandments
proliferate, then there will be large numbers of bandits and robbers. So the
Sage says: I do nothing and the people transform of their own accord. I like
tranquility and the people rectify themselves. I do not (have things to do =)
meddle and the people themselves prosper. I have no desires and the people themselves
come to the state of the Uncarved Block.

58

When
governance is stifled the people will be wholesome. When governance is exacting,
the people will be shifty. Good fortune depends on disaster, and disaster [in
turn] is concealed in good fortune. Who knows the end [of this cyclical process]
or [the extent of] its irregularity? The straightforward changes into guile.
Good changes into what is pernicious. This has indeed baffled people for a long
time. For this reason the Sage squares yet does not cut. He is probing yet does
no one injury. He is straight and yet does not force things into line. He is
radiant and yet does not dazzle.

59

There
is nothing as good as frugality for regulating the people and for serving Heaven.
Now only frugality can be called an early compliance. An early compliance is
spoken of as a double accumulation of virtue. When virtue is doubly accumulated,
then there is nothing that is not overcome. When there is nothing that is not
overcome, then no one knows your limit. When no one knows your limit, then you
may possess the kingdom. When you have the mother of the kingdom, you can be
long enduring. That is spoken of as the deep root, the firm-set trunk, the Way
to long life and enduring vision.

60

Regulating
a large country is like boiling small fish. When the Dao is used to oversee
the world, then its negative (contractive) forces of nature will not act as
positive (expansive) forces. Not [only] will its negative (contractive) forces
not become positive (expansive) forces, [even] its spirits will not (pierce
=) injure humans. Not [only] will its spirits not injure humans, [even] extraordinarily
talented humans will not injure people. Now when these two do not injure each
other, then virtuous interaction will return thereto.

61

A
large country is at the low end of the watershed. It takes the role of the female
in the world. In the interactions that take place in the world, the female always
overcomes the male by means of her tranquility. Because of her tranquility the
female is the lower one. {Therefore it is appropriate that she be lower.} So
if the large country takes the lower position with regard to the smaller countries,
it can then take the smaller countries. If the smaller countries take the lower
position with regard to the larger country, then they can {be} take{n by} the
larger country. So either one is lower in order to take, or lower in order to
be taken. The larger country only desire to foster all of the people. The smaller
countries only desire to enter into the service of others. Now when the two
sides each have gotten what they desire, it is appropriate that the larger country
still take the lower role.

62

The
Dao is sanctum for the myriad creatures. It is the treasure of the good person,
and what protects the person who is not good. How can people who are not good
be abandoned? Beautiful words can be marketed [to people]. Fine behavior can
be presented to people. So in enthroning a Son of Heaven or in installing one
of the three great ministers, reverently offering a jade ceremonial disk as
a preliminary to presenting a chariot and team of four is not as good as kneeling
to offer this Dao. Why was this Dao esteemed in antiquity? Is it not said: "By
it one attains with {out?} seeking. By it one escapes from one's transgressions?''
Therefore it is prized by the world.

63

Act
by nonaction. Do by not doing. Find flavor in blandness. Magnify the small.
Augment the few. Respond to enmity with virtue. Solve difficult problems while
they are still easy. Do great tasks while they are yet small. The difficult
problems of the world must be solved while they are still easy. The great tasks
of the world must be done while they are still small. For this reason the Sage
never undertakes great projects, and so he can accomplish great things. When
acquiescence is given lightly, trust must be diminished. When things are oversimplified,
difficulty must be magnified. So the Sage treats things as even more difficult
[than they would seem to be], and [so] in the end there is no difficulty.

64

It
is easy to maintain control of things while they are still quiescent. It is
easy to plan for them before they have given any inkling. When things are crisp,
they are easy to shear off. When things are minute, they are easily dispersed.
Do it before they come into existence! Regulate them before they become disordered!
A tree of two spans starts as the finest filament. A tower of nine stories begins
by heaping up dirt. A journey of a thousand miles begins beneath one's feet.
Those who do things defeat [their goals]. Those who clutch at things lose them.
For that reason the Sage has no activity and so suffers no defeats. He clutches
at nothing and so loses nothing. In pursuing their objectives the people constantly
fail when they are about to succeed. If you are as careful of conclusions as
you are of beginnings, then you will not ruin things. For that reason the Sage
desires not to desire, and does not value scarce commodities. He learns non-learning,
in order to return to what the multitudes have passed by, and thereby can aid
in the natural processes of the myriad creatures without daring to act forcefully.

65

Those
of antiquity who were good at the practice of the Dao did not enlighten people---rather,
they made them ignorant. The people are difficult to regulate when they are
too clever. So to use cleverness to regulate a country is to do injury to the
country. To not use cleverness to regulate a country is to be a benefactor to
the country. Knowing these two alternatives constitutes a model. Having a constant
awareness of this model is called the dark and mysterious virtue. The dark and
mysterious virtue is profound and remote. It is opposed to [the ordinary inclinations
of] creatures and so comes into a great confluence [with the total process of
the universe].

66

The
reason that the great rivers and the seas can be the kings of the hundred valleys
is that they are good at lying beneath them. Thus they can be the kings of the
hundred valleys. So if one would be superior to people, one must by words put
oneself beneath them. If one would lead the people, one must put one's person
(i.e., interests) behind them. For that reason, although the Sage is on top,
the people do not perceive him to be a burden. Although he is in front of them,
the people do not take that to be an injury. So the world takes joy in pushing
him to the fore and does not become tired of him. Because he does not contend,
no one in the world can contend with him.

67

Everyone
in the world says that my Dao is great and yet it does not seem so. Now only
because it is great does it not seem so. If it seemed so, then long would it
have been petty. I have three treasures that I uphold and protect: The first
is called compassion, the second is called thrift, the third is not being willing
to be first in the world. Being compassionate, one is able to be brave. Being
thrifty one is able to be generous. Not being willing to be first in the world,
one is able to become the Chief Agent [of the processes of the universe that
constitute the manifestations of the Dao]. Now should one abandon compassion
and yet seek to act bravely, should one abandon thrift and yet seek to be generous,
or abandon one's position at the rear and yet seek to be foremost, then it will
be fatal. And if one wages war with compassion then one will win. If one seeks
to defend something using compassion then it will be secure. What Heaven will
give salvation, it protects by means of compassion.

68

Those
who are good at being knights are not martial. Those who are good at warfare
do not rage. Those who are good at overcoming their adversaries do not join
issue. Those who are good at employing others put themselves beneath them. That
is called the virtue of non-contention. That is called the power to employ others.
That is called the perfection attained by becoming a match with Heaven.

69

There
is a saying about using armed forces. "I dare not be the host (i.e., the initiator)
and instead become the guest. I dare not advance an inch, but rather retreat
a foot.'' That is called to make troop movements without form, shoving aside
without a forearm, destroying without involving an enemy, and wielding arms
without there being a weapon. There is no greater disaster than underestimating
one's enemy. If one were to underestimate one's enemy that would be tantamount
to losing one's treasures. So when troops of equivalent strength are opposed,
the side that goes into battle with sorrow will win.

70

My
words are extremely easy to know and extremely easy to put into practice. No
one in the world is able to know them or to put them into operation. [My] sayings
have ancestors, and events have rulers. Now only because they do not know them
do they not (know =) understand me. Those who know me are few, and so I am precious.
For that reason the Sage cloaks himself with a rough garment and holds his jade
to his bosom.

71

To
know that you do not know is the best. To not know that you {do not} know is
a defect. Now only by treating defect as defect can you be without defect. The
Sage is without defect because he treats [all] defects as defects and so is
without defect.

72

When
the people do not fear terrible things, then the great terrors arrive. [Therefore:]
Do not restrict the range of their daily activities. Do not oppress them in
their livelihood. Now it is only by not oppressing them that they will not find
your presence oppressive. For this reason the Sage knows himself but does not
show himself. He loves himself but does not exalt himself. So he rids himself
of that and accepts this.

73

When
one is brave at acting bold then one will be killed. When one is brave at not
acting bold then one will live. [Of] these two [one] may involve benefit [and
one may involve] injury. Who knows the reason for what Heaven hates. <For
that reason the Sage treats it as especially difficult.> The Dao of Heaven
does not contend and yet is good at winning, does not speak and yet is good
at responding, does not summon yet things come to it of their own accord, is
in repose and yet good at laying plans. The vast net of Heaven is coarse, yet
nothing escapes it.

74

If
the people do not fear death, how can anyone use [the threat of] death to intimidate
them? Supposing the people to be caused to be constantly in fear of death and
at the same time to regard it as an unusual event---should I [be prepared to]
seize and have them killed then who would dare [perform the execution]? There
is always an executioner to do the killing. To take the place of the executioner
to kill is said to be [like] taking the place of the great lumberman to chop
wood. Now one who takes the place of the great lumberman to chop wood seldom
avoids injuring his own hand.

75

The
reason that the people starve is that their superiors consume so much tax grain.
For this reason do they starve. The reason the people are difficult to govern
is that their superiors are officious. For this reason are they difficult to
govern. The reason the people view death lightly is that their superiors seek
to augment the richness of life. For this reason do they view death lightly.
Now only those who do not do things to augment life are good at valuing life.

76

In
life people are soft and supple. In death they are hard and rigid. Among the
myriad creatures, the grasses and trees in life are pliant and crisp, But in
death they are brittle and withered. So the hard and rigid are the disciples
of death, and the soft and supple are the disciples of life. For that reason,
when armies are powerful they will not win. When trees are rigid they will be
terminated. The rigid and large take the lower position while the soft and supple
take the upper position.

77

The
Dao of Heaven (i.e., the process of the universe) is like the drawing of a bow---the
high end [of the bow] is pulled down and the low end is pulled up. What has
an excess is depleted and what is inadequate is augmented. The Dao of Heaven
works to deplete whatever has an excess and to augment whatever is inadequate.
The dao of human beings is not this way. It depletes what is already inadequate
to present to what already has an excess. Who can have a surplus to present
to the world? Only those who have the Dao. For that reason the Sage acts without
exacting gratitude. When his accomplishments are made he does not dwell on them,
such is his unwillingness to manifest his worthiness.

78

There
is nothing in the world more soft and supple than water. But nothing can surpass
it for attacking the hard and rigid because there is nothing by which they can
change it. None in the world fail to know that the supple overcomes the rigid
and that the soft overcomes the hard, but none can put this knowledge into practice.
For that reason the Sage says: He who receives the dirt of the kingdom is called
the master of the shrine to Earth and Millet. He who takes up the inauspicious
affairs of the kingdom is called the king of the world. Correct sayings seem
to have things turned upside-down.

79

After
harmonizing a great grievance there must remain a residue of enmity. How can
that be regarded as good? For that reason the Sage takes the left portion of
the contract tally rather than trying to make (contractual) demands on people.
Those who have virtue take charge of [fulfilling obligations of] the contract.
Those who have no virtue take charge of exaction. The Dao of Heaven has no one
to whom it is close by birth. It always gives to the good person.

80

Diminish
the size and population of a country. Let them have the utensils of squads and
platoons yet be unwilling to use them. Let the people take death as a serious
matter and so not venture far away, and even though they have boats and carts,
not ride in them. Even though they have shields and edged weapons, let them
not ever display them. Let the people revert to recording information by knotting
cords. Let them relish their food, find their clothing beautiful, be content
with their dwellings, and take joy in their customs. Although they be within
sight of neighboring kingdoms, so that they can hear each others' dogs and roosters,
let them never visit back and forth all the days of their lives.

81

Trustworthy
words are not fine-sounding, and fine-sounding words are not trustworthy. Good
people do not engage in disputation, and those who engage in disputation are
not good people. Those who are wise are not erudite, and those who are erudite
are not wise. The Sage does not accumulate things. Since what he does is for
the people he has more than enough for himself. Since he gives things to the
people he has even more himself. The Dao of Heaven benefits and does not injure.
The Dao of the Sage does things and does not contend.